Borderland

Wspólnotowe funkcje pożywienia, czyli pogranicze wyznaniowe od kuchni "Jeśli przyjmiemy perspektywę antropologiczną do interpretacji cywilizacji kresowej, dziejów tego regionu, to może się okazać, że zasięg kołdunów litewskich czy blinów jest ważniejszy niż niejeden spór polityczny na tym terenie prowadzony" 1 .

The present article traces the creation of the peculiar concept of the vampiric contagion or “vampirization” through the work of two official commissions which investigated vampires in Habsburg Serbia in 1732. Even though the importance of the documents prepared by the commissions has been duly recognized in intellectual and cultural histories, a closer look at the narrower historical context yields additional insights into how the figure of the vampire was construed. This approach also helps us do justice to the work of the first commission, led by contagion physician Glaser, which usually receives undeservedly little attention in the secondary literature. While acknowledging the Habsburg cameralistic state administration’s efforts at controlling and disciplining the borderland’s population, the article seeks to interpret the vampire as a product of a contact zone, co-created by the local Orthodox population and the borderland’s medical administration.

The study concentrates on the one of the planned forms of the transfers of the Baťa´s concern employees in the years 1938-1941, namely on the nature of making plans of autonomous production-distribution groups, the so-called units. Their planning followed up the longtermed firm tradition, when these units were interconnected with other projects (in particular town planning projects). The geographical variations of the units of many different kinds were composed and the personal requirements including qualifications related to the individual jobs were also specified within the project. The shape of the units was continuously modified after the experience from their experimental introduction to the production. In spite of the fact that at least six units were transferred to the different countries of the world, their mass transferring, as expected at the beginning of the 40s, has never happened.

and the southwest China provinces of Yunnan, Guangxi, and Guizhou. A surprising number of minorities in these rural, mountainous regions continue to wear distinctive group dress-asserting their identities as, first and foremost, members of ethnic groups. Photos taken in the early 1900s substantiate that some of today's group dress dates back at least a hundred years. Divided by borderlines for over two hundred years, these people are technically citizens of different nations, yet striking similarities in ethnic attire among several groups reflect cultural bonds and clearly speak of a common ancestral past. New and creative adaptations of ethnic dress, spurred by recent trade across this porous borderline, illustrate the perseverance and resilience of these people to retain their unique cultural identities despite external forces. Ethnic dress is fundamental in maintaining societal structure and a historical framework that perpetuates ancient traditions and unique worldviews. Conversations with members of the Lolo/Yi, Hmong/Miao, and Buyi/Bouyei groups on both sides of the border reveal that ethnic dress is a visual remembrance of a family and home that defies boundaries. For migrant peoples, ethnic dress represents cherished connections to distant kin and ancestors across space and time. In current times, these connections are yet more crucial-providing cultural continuity, distinction, and a sense of place in the world. This is an abstract of an article from the Berg Encyclopedia of World Dress and Fashion. The full article is available in the Berg Fashion Library.

Borderland identity and traditional community autonomy affect the practice of 'illegal' logging and the impact of regional autonomy among the Iban along the upper Kapuas borderland in West Kalimantan, Indonesia. We examine these issues with attention to the historical development of the Kalimantan Iban as a border people, their struggle to maintain control over their traditional forest resources under the fluctuating power of the Indonesian state and their approaches in dealing with regional and cross-border interests in the harvesting of their forests.

This research is the study of economic activities in the border villages Aji Kuning in the Sebatik Island, in the district Nunukan of East Kalimantan, which is more integrated with the market Tawau, Sabah area of Malaysia. In this study, I call it economic integration. It focused on the market as an transactions arena. Market as an entry point for making observations.

The article has workshop character and features the initial presentation of data from three interviews. The interviews were conducted in spring and autumn of 2015 with three women involved in Jewish associations of Lodz. This article consists of two parts – the theoretical and the research one. The first part discusses theories concerning multiculturalism in the perspective of cultural anthropology and pedagogy, while the second one emphasizes spheres of individual experience of the respondents, reflecting multiculturalism. Simultaneously, they constitute the personal borderland of a man.